
Jul 11, 2010


Host South Africa posts comeback Cup win
Jul 10, 2010
“Telling African Stories” celebrates diversityThursday, February 11th 2010
By NATALIE TIMPERIO
THE SILHOUETTE
The month of February marks a significant occasion in our calendar. Black history month has been celebrated for years; however, it is more than just an annual celebratory event. It is an opportunity to commemorate the history of African Americans and a chance to discover their distinct ethos throughout the world.
In honour of this, the McMaster Alumni Association hosted an event at the Discovery Centre located in Hamilton Harbour last Wednesday evening. This event, Telling African Stories: Literature, History and the African Experience, featured a critical discussion presented by Dr. Bonny Ibhawoh, Associate Professor in the Department of History and Director of the Centre for Peace Studies here at McMaster University.
Dr. Ibhawoh guided listeners through the history of African literature. Within his lecture, he referred to four distinct periods in the African literary history: the oral traditions and use of symbols that began with the origins of humankind, the colonial traditions, the nationalist traditions and the written word now commonly used in contemporary times.
In relation to these time periods, Dr. Ibhawoh stressed that African literature isn’t something that is exclusive to African peoples alone. Rather, it is a universal phenomenon that prevails amongst all humankind, including Canadians. While African styles of literature are unique, particularly in contrast to European and Western styles of literature, Dr. Ibhawoh explained that “African-Canadian literatures are in many ways very similar to African literature…it’s also based on the oral tradition…so it’s important to understand that even when [it’s] written down the roots are [the same].”
The theme of universality was central to Ibhawoh’s lecture in which he emphasized that literature mustn’t be thought of solely in terms of printed language, as we so often confine our definition of literature to that which is written and intelligible only to us, the West. In order to recognize the universality of African literature, particularly as university students, Dr. Ibhawoh explained that we must do so “by seeking and learning more, by participating…because they are human beings…and [we are all] connected. If you are able to establish a connection the chances are that you will be more proactive in trying to learn about a society.”
It is within a university setting that we have nearly unlimited access to the available tools and resources that allow us to begin or further study of African culture as well as other cultures throughout the world. In fact, diversity amongst cultures is apparent when simply walking through campus. As Dr. Ibhawoh stated, “[McMaster] is becoming a very diverse campus…with not just students but professors from different parts of the world.” It is precisely within this type of environment that “makes us accepting of cultures and more tolerant, and that is something we need [as] Canada prides itself as a mosaic,” he added.
The traditional images associated with the U.S. and Canada are the cultural “melting pot” of the U.S. and Canada’s “tossed salad” of ethnicities. This belief in Canada as a harbinger of ethnic diversity and a cultural mosaic is a fundamental feature of Canadian identity and nationalistic distinctiveness. Often, much of the world views Canada in this same light.
Dr. Ibhawoh said that in Canada “you are encouraged to celebrate your diversity…I think that’s what makes Canada so special and unique. It’s a place that is welcoming of cultures and sees those cultures as not just being tolerated but part of what the Canadian experience is…you have no choice, you need to make an effort to be tolerant and understand.”
While the truth of Canada as ever-welcoming of diversity has been contested, Dr. Ibhawoh’s perspective suggests some progress from our colonial past.
Although the end of February concludes black history month, attribution and appreciation of cultural diversity may be continually exercised throughout the year, as members of a culturally distinct community, both within McMaster University and in Canada.
“Telling African Stories” celebrates diversity
Jun 28, 2010
I am writing this from Sarajevo, the capital city of Bosnia Herzegovina where for the past week I have been attending a conference on International Peacebuilding in conflict-affected societies. It is a journey that will also take me through Zagreb in Croatia to Slovenia. Having visited several cities that have experienced war and conflict in Africa and Central America, scenes of urban centers devastated by wars and armed conflict are not unfamiliar.
Yet, visiting Sarajevo was an eye opener. This is a distinctly modern European city and for someone who has come to associate Europe with order and cosmopolitan sophistication, the sight of one bearing the same fresh scars of war that I have come to associate with the troubled regions of the developing world was unsettling.
The rows of high rise concrete apartments, dating from the communist era in Tito’s Yugoslavia, reminded me of similar buildings I had seen in Jena and other parts of what used to be East Germany. Walking through the street, it was easy to see how this historic town could once have been central to the history of Europe. After all, it was in Sarajevo that Archduke Ferdinand was assassinated by a Serbian student Gavrilo Princip, sparking the First World War in 1914.
The historic character of the city as the “Jerusalem of Europe” is also evident in the landscape -- the cascading hills surrounding the city, the stone facade of the buildings in the old Jewish quarters and the mosque minarets standing beside church towers. This is a city where the three monotheistic religions have long coexisted. I could hear the ringing of the church bells down the road one moment and in the next, the unmistakable sound of the “adhan” (Muslim call to prayer). One does indeed feel a sense of being at the crossroads of history.
Yet, in all these, it is difficult to escape the real legacies of war in this city. Almost every building still has bullet or shrapnel holes on the walls. Some were gaping holes. Although there were signs of reconstruction and repair, many buildings are still in ruins.
I asked my colleague and guide Goran, who works with a local Peacebuilding NGO, how so many buildings could have been destroyed in the war. He explained that during the siege on the city, Serb/Yugoslav army occupied the hills surrounding the city, making it an easy target for bullets, mortar rounds and RPGs. Most of the devastation I saw came from exploding mortar rounds that killed thousands.
We came across a street in which over 50 people were killed on a single day in mortar explosion. The buildings on the street bore little bronze plaques with the names of those killed -- many of them were women and children. War is devastating everywhere and those who bear the brunt are often the innocent and most vulnerable.
As I walked through the city centre with Goran, I asked how such intense ethnic hostility and animosity could have existed among a people that looked to me so homogenous. How was it possible to tell a Serb from a Croat and a Croat from a Bosnian during the war? They all look the same to my untrained eyes. Goran replied that most people in the former Yugoslavia speak the same Serb-Croat language and “pretty much look alike racially.” “During the war," he continued, it was your neighbor, friend and colleague who pointed you out as being ethnically different – an enemy or traitor.” It reminded me of Rwanda.
It was Jonas Savimbi, the Angola warlord, who defined peace as the “space between two wars.” The most we can do, he argued, is to make that space as wide as we can but at some point men must war. I disagree. There is nothing inevitable about war and the pain and devastation that it brings to humanity. We can choose a different destiny -- PEACE. Visiting Sarajevo convinces me even more of this.
Bosnia Herzegovina: Confronting the Legacies of War
Jun 13, 2010
- Arthur Koestler
Quote of the Week
May 21, 2010
“Before you embark on a journey of revenge, dig two graves”
- Confucius (551-479 BC)
Quote of the Week
May 15, 2010

One of my favorite movies is the 1930s comedy, Ninotchka starring Greta Garbo. In the movie, three Soviet agents are dispatched to Paris to sell off imperial jewels to raise money to buy tractors for the USSR. When the Grand Duchess, former owner of the jewels discovers this she deploys her lover to recover her gems. He starts seducing the three bumbling Soviet agents with the luxuries of capitalist life. The delay of the sale is noticed in Moscow, and Comrade Ninotchka (Greta Garbo) is dispatched to Paris to settle the matter. The movie unfolds around the satirical image of the young idealistic Communist, Comrade Ninotchka, fighting against corrupt Western ways.
Upon arrival in Paris, the three other Russian agents meet her at the train station where she gives them an update on developments in their Stalinist Russian homeland. "The last mass trials were a great success,” she says in a thick Russian accent. “At zee end, there will be fewer, but better Russians!"
You have to see the movie to understand why I find this line so hilarious. Although the line is uttered in the context of humor and comedy, it conveys the absurd logic that dictatorships throughout history have used to justify mass killings as aspirations towards national utopias.
The line, “There will be fewer, but better Russians" conveys the need for:
- Skepticism of aspirations of national utopias whether coming from the right or the left, or religion. Nazi Holocaust reflects genocide with right wing conservative inclination. The Cambodian genocide reflects genocide with leftist inclination (claim to communist influence, egalitarianism, anti-imperialism). Both aimed to create fewer but "better" citizens.
- Skepticism of state and personalist nationalisms; cult of personality.
- Skepticism of the tendency to conflate the community with the state and the state with the regime.
- Skepticism of code words used for exclusion and repression masquerading as nationalist discourse – terms such as “upholding national purity; maintaining the sanctity of the nation; upholding national values; cultural degeneracy/ virtue.”
- Skepticism of State prescribed sanctimony. The regimes in Saudi Arabia and Afghanistan have state Committees for the “Propagation of Virtue and the Prevention of Vice.” Who determines what's “virtue?” and who determines what's “vice”?
The lesson of history is that we must be alert to and skeptical of state aspirations toward national utopias. The quest for "better" citizens is often the prelude to pogroms, mass murders and genocides.
"I have heard of the arrogant male in Capitalistic societies..."
"There will be fewer, but better citizens"
As is becoming his style, Prof. Henry Louis Gates has offered a provocative exposé into the debate over reparations for slavery in the United States. He argues that “while we are all familiar with the role played by the United States and the European colonial powers like Britain, France, Holland, Portugal and Spain, there is very little discussion of the role Africans themselves played.”But as others have noted, despite Mr. Gates' contention that "there is very little discussion" of this fact, it hardly qualifies as news; today, virtually every history of slavery and every American history textbook includes this information.
What I find problematic, however, is that as he does in his television series, Gates tends to reinforce the erroneous assumption that African “brothers and sisters” were selling off each other to the Europeans. True, African middlemen traders sold other peoples of African descent to the European slave traders but did these middlemen see the slaves they sold as their “brothers” and “sisters?” For the most part, they did not. They saw them as enemies, war captives and foreigners. The myth of a monolithic African identity is a construct that stands in the way of proper understanding and contextualization of the role of Africans in the Atlantic slave trade.
When I teach the Atlantic Slave trade to my undergraduate students, one of the questions I frequently get is: “How could Africans have sold other Africans as slaves to the Europeans?” My standard response comes in the form of another question: “How could German Europeans have murdered 6 million innocent fellow Europeans in the 1940s?”
My students’ familiarity with European history enables them to offer cogent answers: The murderers were only a few Nazis, not all Europeans; it happened in the context of war; and the Nazis did not quite see the Jews as fellow Germans or Europeans but as an alien race. “Very well explained,” I say to my students. Now, apply the same depth of analysis to your understanding of the role of Africans in the Atlantic slave trade.
See Prof. Gates’ original article
“Ending the Slavery Blame-Game” By HENRY LOUIS GATES Jr.
Ending the Slavery Blame-Game (Erroneously!)
May 1, 2010

With all the hope and promise of building a rainbow nation following the collapse of Apartheid, racial tensions are once again brewing in South Africa and this deserves the world's attention.
The murder, recently, of South African white supremacist leader Eugene Terreblanche by two of his black workers has further polarized the country and raised the ugly specter of the kinds of racial violence that characterized the worst days of the apartheid era. This time however, the story is a bit more complex.
Eugene Terreblanche, by all accounts, was an objectionable figure who thrived on stoking racial animosities. He led the Afrikaner Resistance movement, the AWB, which viewed the end of apartheid as surrender to communism and threatened full scale civil war if President F. W de Klerk handed power to Nelson Mandela and the African National Congress. He even led a violent attempt to disrupt the dismantling of Apartheid.
The death of Terreblanche has been blamed on Julius Malema, the vocal and controversial leader of the Youth League of the ruling African National Congress. Widely seen as a divisive figure, even within the ANC, Malema is a close ally of President Jacob Zuma. White groups and opposition parties blame Malema for singing an apartheid-era song at rallies that include the lyrics “shoot the Boer [farmer].”
This is particularly sensitive given that several white farmers have been murdered in their farms since the end of apartheid. Although the ANC rejected the link between the song and Terreblanche’s murder, it accepted that the song and the debate around it was polarizing society and subsequently instructed its members to stop using it.
Julius Malema and his supporters have defied this instruction and continued to sing the songs at political rallies. Within the ANC there is talk of initiating disciplinary proceedings against Malema where he is expected to answer to an array of charges, including promoting racism. But given his influence within the party, it remains uncertain whether the ANC leadership has the will or incentive to follow through on this.
Julius Malema and his supporters justify the singing of the song with the offensive lyrics in terms of history and heritage. The lyrics “Kill the Boars,” they insist is not intended to encourage violence against white farmers but to evoke the anti-apartheid struggle. It is a lame excuse. Given the fragility of post-Apartheid peace in the country and the racial tensions that simmer just beneath the surface, nothing can justify the singing of this song – not even the evocation of history and heritage.
In the arguments of Julius Malema and his supporters, I find parallels with the arguments of those in the United States who insist on flying the confederate flag in public spaces in the name of history and heritage. Groups such as the “Sons of Confederate Veterans,” seek to preserve the history and legacy of Confederate heroes, often without regard to the sensitivity of many African-Americans, for whom the Confederate flag evokes a different history and legacy.
Like the Sons of the Confederacy, Julius Malema and his followers have chosen to turn a blind eye to the fact that their interpretation and evocation of history have adverse implications for the rights, safety and wellbeing of others. We must be wary of those who evoke history and heritage in ways that are insensitive to the pain and suffering of others. I am all for protecting the freedom of speech and expression but there must be limits imposed when one’s freedom of expression so clearly poses a threat to the sense of security of others within the community.
The South African government needs to do more to rein in the divisive racial discourses growing on all sides. It must send a strong message that history and heritage cannot provide an excuse for divisive racial discourses. Those who are keen on those symbols of their history and heritage that provoke racial animosities may continue to “enjoy” them in the dark privacy of their homes, but they have no place in the public square.
South Africa cannot afford the Hate
Apr 25, 2010
The Center for Human Rights Documentation & Research (CHRDR), part of Columbia University Libraries/Information Services, is pleased to announce the development of the Human Rights Web Archivehttp://www.columbia.edu/cu/lweb/indiv/humanrights/hrwa/
As part of Columbia's larger initiative to collect free and at-risk web resources, the Human Rights Web Archive is dedicated to preserving web-based information of importance to the global community of human rights researchers, students, policymakers and advocates.